法華玄義釋籤 8.41

8.41

三出世上上禪中四：初立名，次「地持」下指《地持》，三「自性」下略釋初自性一禪，四「此九」下略況結。初二如文。第三中言「自性」者，自性居初，是故文中略舉初一，彼文六度一一皆九、名字並同，如云「自性施」等。次「前根本」下判，又二：先約法，次約心。初文可知。次文言「根本愛味心中修」等者，前以約次第法以判五味，此中若約人判五味可然？如何九種大禪得以愛味心中修等耶？答：名同義異。如六度名本在於大，名下之義亦遍世間及界內外巧拙不同，六中禪度豈局於大？故使九禪愛味心修便成有漏，雖用九意，不能利他即成自度，故知非但令法體不同，亦乃由心而有差別，以此差別，是故從心更判五味。次開中三：初正明開，次「故知」下結示，三「四禪中」下舉況結。

Third, in supreme world-transcending dhyāna, there are four [parts]: first, establishing the name; second, under "Dichi," pointing to the Dichi; third, under "own-nature," briefly explaining the first dhyāna of own-nature; fourth, under "these nine," briefly comparing and concluding. The first two are as in the text. In the third, regarding the statement "own-nature," own-nature is at the head, and for this reason the text briefly adduces the first one; in that text each of the six perfections has nine, and their names are all identical, such as saying "giving of own-nature" and so forth. Next, under "the preceding fundamental," classifying: there are again two: first, regarding dharmas; second, regarding the mind. The first text can be understood. In the next text, as for the statement "cultivating in a mind of fundamental attachment and taste," and so forth: previously, it classified the five flavors with respect to progressive dharmas; herein, if classifying the five flavors with respect to persons, that would be acceptable, but how could the nine great dhyānas be cultivated in a mind of attachment and taste? Answer: the names are the same, but the meanings differ. For instance, the names of the six perfections originally belong to the Mahāyāna, yet the meanings beneath the names also extend throughout the worldly, within and beyond the realms, with different degrees of skillfulness and clumsiness. How could the dhyāna perfection among the six be restricted only to the Mahāyāna? Therefore, when the nine dhyānas are cultivated with a mind of attachment and taste, they become contaminated; even though one employs the nine intentions, being unable to benefit others, it merely becomes self-deliverance. Thus we know that not only do they cause the substantial entities of dharmas to differ, but differences also arise on account of the mind; through these differences, the five flavors are further classified in accordance with the mind. Next, in unfolding, there are three: first, directly explaining the unfolding; second, under "therefore we know," concluding and indicating; third, under "within the four dhyānas," presenting an analogy and concluding.